scholarly journals The Glove as Tool To Touch: An Intra-view from Within New Dawn Felipe Duque in Conversation with Swantje Martach

2021 ◽  
Vol 2 (2) ◽  
pp. 175-196
Author(s):  
Swantje Martach ◽  
Felipe Duque
Keyword(s):  
Human Control ◽  
The World ◽  
The Future ◽  
The Aesthetic ◽  
The One

New Dawn is a global arts/theories queering project, which was initiated in Berlin in 2020, and which speculates future aesthetics of the glove as “tool-to-touch.“ The present intra-view is a real ‘view-from-within,’ as it unfolds a conversation (a turning, moving, becoming [versare] together [con]) in-between the two members of this project’s theoretical section: Felipe Duque and Swantje Martach. This intra-view sets out to explore the role the glove plays within the touch. A gloved touch differs from a non-gloved touch, as the glove heightens the touch. The glove functions as a first other that is encountered in the touch, hence it is touched and touching us back. And it is a medium for and mediator of touching other others, as it is through the glove that the ordinarily touched (the world) is touched. By means of this double position in the touch, the glove emancipates from human control. It enables us humans to realize many touches that we alone would not be capable of, and in this way, it emancipates us from our limitations as humans. The glove is a very material invitation to become, that increases with every new gloves invented, a switch to which is just another un/dressing away. By focusing on the glove/hand entanglement, New Dawn can be read as promoting the haptic sense as a hitherto neglected contributor of the aesthetic. Being self-critical however, we argue that depicting the future of touch by means of the glove eventually is a rather restrictive speculation, as it limits all touch to the one we exert by and experience from hands; whereas reality disposes a multiplicity of touches (e.g. a touch between shoulders, eyes, lips). To expand future touches could thus be an interesting continuation for New Dawn.

scholarly journals Magic roots of the aesthetic in art and technicity

2011 ◽  
pp. 521-532
Author(s):  
Aleksandar Cuckovic
Keyword(s):  
The World ◽  
The Future ◽  
Aesthetic Practice ◽  
The Aesthetic ◽  
The One ◽  
Objective Aspect

In order to respond to the challenges that nature placed in front of him, man became more and more independent, and his relationship to the world grew more and more mediated. On quitting experiencing himself in the magic unity with the world, he invented the practices of technicity and religion, and, later, the one of art. In technicity, the objective aspect of the mediation of the world has been emphasized, and in the religion the subjective one. However, nostalgia for the lost magical unity would never cease to determine not only these, but all of the future practices as well. In that light, the very important integration of technical and aesthetic practice should be understood, the practice from which it has been expected to compensate the separation and the fragmentation of technical objects by their aesthetic networking and their technical reproduction.

The Future of Water

2019 ◽  
pp. 227-232
Author(s):  
Edward B. Barbier
Keyword(s):  
Water Security ◽  
Freshwater Ecosystems ◽  
Freshwater Ecosystem ◽  
World Population ◽  
Policy Reforms ◽  
Global Management ◽  
Market Signals ◽  
The World ◽  
The Future ◽  
The One

This concluding chapter looks at the future of water. There are two possible paths for managing water. First, if the world continues with inadequate governance and institutions, incorrect market signals, and insufficient innovations to improve efficiency and manage competing demands, most chronic water and scarcity problems will continue to worsen. The world will see a future of declining water security, freshwater ecosystem degradation, and increasing disputes and conflicts over remaining water resources. The alternative path to managing water is the one offered by this book. If, in anticipation of the coming decades of increasing water scarcity, humankind is able to develop appropriate governance and institutions for water management, instigate market and policy reforms, and address global management issues, then improved innovation and investments in new water technologies and better protection of freshwater ecosystems should secure sufficient beneficial water use for a growing world population.

On The Meaning of “Act of God”

1968 ◽  
Vol 61 (2) ◽  
pp. 175-201 ◽  
Author(s):  
Gordon D. Kaufman
Keyword(s):  
Subject Matter ◽  
The Past ◽  
Biblical History ◽  
The World ◽  
The Future ◽  
The One ◽  
Biblical Faith ◽  
Song Of Moses ◽  
Do So

The concept, “act of God,” is central to the biblical understanding of God and his relation to the world. Repeatedly we are told of the great works performed by God in behalf of his people and in execution of his own purposes in history. From the “song of Moses,” which celebrates the “glorious deeds” (Ex. 15:11) through which Yahweh secured the release of the Israelites from bondage in Egypt, to the letters of Paul, which proclaim God's great act delivering us “from the dominion of darkness” (Col. 1:13) and reconciling us with himself, we are confronted with a “God who acts.” The “mighty acts” (Ps. 145:4), the “wondrous deeds” (Ps. 40:5), the “wonderful works” (Ps. 107:21) of God are the fundamental subject-matter of biblical history, and the object of biblical faith is clearly the One who has acted repeatedly and with power in the past and may be expected to do so in the future.

The Historical Development of Idealism and Realism

1878 ◽  
Vol 7 ◽  
pp. 130-154
Author(s):  
Gustavus George Zerffi
Keyword(s):  
Historical Development ◽  
Principal Component ◽  
The Other ◽  
The World ◽  
The Future ◽  
The One

The principal component elements in the progressive struggle of the historical development of Idealism and Realism were, “Hellenism ” on the one side, and a misunderstood “Christianity” on the other. Hellenism, in spite of its Platonic idealism, still represented the embodiment of the forces of nature, while Christianity strove for the spiritualization and “disembodiment” of all phenomena, and of man himself. This tendency, which took its origin in the ascetics of India and the mystic priests of Egypt, produced that grand and mighty phenomenon of monasticism, the aim of which was to retire from the world, and to attain a state of conscious blissfulness in this life. Monks were said to be able to dispense with food, to float in the air, to have intercourse with angels and sometimes also with demons, to see with bodily eyes the glories of the saints, to pierce the future, and to lead an incorporeal life in spite of their living bodies. An EgyptoBuddhistic Platonism began to sway the minds of Christian believers, and they thronged in tens of thousands to people deserts and woods, mountains and sea-shores, with anchorets, pillar saints, coenobites, and hermits. Humanity was apparently altogether absorbed in a spiritualized stoicism, applying Epicurus's principles to an ascetic life, finding joy, contentment.

scholarly journals Améry, Arendt, and the Future of the World

2017 ◽  
Vol 24 (3) ◽  
pp. 128-139
Author(s):  
Anne O'Byrne
Keyword(s):  
The Other ◽  
Social Contracts ◽  
The World ◽  
The Future ◽  
The One ◽  
Feeling At Home ◽  
At Home

Of all the terms Jean Améry might have chosen to explain the deepest effects of torture, the one he selected was world. To be tortured was to lose trust in the world, to become incapable of feeling at home in the world. In July 1943, Améry was arrested by the Gestapo in Belgium and tortured by the SS at the former fortress of Breendonk. With the first blow from the torturers, he famously wrote, one loses trust in the world. With that blow, one can no longer be certain that “by reason of written or unwritten social contracts the other person will spare me—and more precisely stated, that he will respect my physical, and with it also my metaphysical, being.” In a vault inside the fortress, beyond the reach of anyone who might help—a wife, a mother, a brother, a friend—it turned out that all social contracts had been broken and torture was possible. His attackers had no respect for him, and no-one else could or would help.

scholarly journals The loss of geological memory of past catastrophes: the case of Pompeii

2021 ◽  
Vol 64 (5) ◽  
pp. VO547
Author(s):  
Lisetta Giacomelli ◽  
Roberto Scandone ◽  
Mauro Rosi
Keyword(s):  
Explosive Eruption ◽  
Archaeological Site ◽  
Pliny The Younger ◽  
The Past ◽  
The World ◽  
The Future ◽  
Continuous Progress ◽  
The One ◽  
Excavation Methods

   In 79 A.D. Vesuvius buried entire cities in a few days under a blanket of pumice and ashes. It was a sudden event, which occurred after centuries of inactivity, heralded only by earthquakes that repeated periodically, for many years, creating addiction rather than alarm. After the event, the vegetation covered the volcanic products, and the memory of the disaster was lost. The first excavations began in Herculaneum in 1738 and in Pompeii ten years later, in times when archeology still did not exist. Much was destroyed, given away, thrown away. Almost intact buildings emerged, with all their contents, with many inhabitants caught on the run. The arduous process of recovering the sites has had important and not always happy stages, accompanied by continuous progress in the excavation methods.  Volcanology has drawn from those experiences as much as it could, setting itself the goal of reconstructing the story of an explosive eruption, the first in the world to be described, by Pliny the Younger, the one that most left its mark on buildings, vegetation, animals and humans. Without the eruption, Pompeii and Herculaneum would have disappeared. The details on how the romans lost their lives in the tragedy is an important component to be offered to Pompeii’s visitors and that is at present largely imperfect. Knowing it and reconstructing its impact on people and the territory, going beyond the archaeological site, is an experience of the past and a warning for today and for the future. 

scholarly journals Interaction of Art and Science in the Context of Synergetics

2019 ◽  
Vol 16 (2) ◽  
pp. 116-127 ◽  
Author(s):  
Tatiana S. Akhromeeva ◽  
Georgy G. Malinetsky ◽  
Sergey A. Posashkov
Keyword(s):  
Middle Ages ◽  
Self Organization ◽  
Two Cultures ◽  
Science And Art ◽  
Interdisciplinary Approaches ◽  
The World ◽  
The Future ◽  
The Two Cultures ◽  
Science Philosophy ◽  
The One

The article considers the interaction of science and art, as well as the development of Science Art from the standpoint of the theory of self-organization and the theory of humanitarian-technological revolution. The world is at the point of bifurcation defining the future. The choice of the further trajectory will be largely determined by what is happening in the emotional and intuitive spaces. This, in turn, depends on the deve­lopment of art, science, philosophy. The article discus­ses alternative futures and the role of culture in them.Charles Snow wrote about a gap between the two cultures — natural science, answering the question “How?” and looking into the future, and humanities, answering the question “What?” and often reflec­ting on the past.The growing gap between the two cultures prevents the civilization from relying to the necessary extent on scientific knowledge and leads to its devaluation. The authors show the importance of the “exchange of metaphors” between science and art, allowing to build bridges over the gap of two cultures. Another way to connect these two spaces is the development of interdisciplinary approaches, in particular, the theory of self-organization, or synergetics. In the 1970s, synergetics was conceived as a language that allowed humanitarians, specialists in natural sciences and mathe­maticians to discuss, formulate and pose common problems, while remaining, nevertheless, in the space of science. Now the central interdisciplinary problem is the study of not only the rational (as du­ring the last three centuries), but also the emotional and intuitive space of human and society.Currently, there are two forecasts materializing — the one of D. Bell, on the transition from the industrial phase of development to the post-industrial, from the world of technology to the world of people, and the one of N.A. Berdyaev, on the transition from the Se­cond Antiquity to the Second Middle Ages. The article shows how this will change the culture itself and its place in society.

Caring for the World

2011 ◽  
Vol 45 ◽  
pp. 164-185
Author(s):  
Vincent Blok ◽  
Keyword(s):  
Climate Change ◽  
Twentieth Century ◽  
Natural World ◽  
Ecological Crisis ◽  
The Other ◽  
Contemporary Philosophy ◽  
The World ◽  
The Future ◽  
The Will ◽  
The One

In the twentieth century, the concept of the will appears in bad daylight. Martin Heideg-ger for instance criticizes the will as a movement of reducing otherness to sameness, dif-ference to identity. Since his diagnosis of the will, the releasement from a wilful manner of thinking and the exploration of the possibility of non-willing has become a prevalent issue in contemporary philosophy. This article questions whether this quietism is still possible in our times, were we are confronted with climate change and the future of mankind is fundamentally threatened. On the one hand, the human will to 'master‘ and 'exploit‘ the natural world can be seen as the root of the ecological crisis, as Heidegger observed. On the other hand, its current urgency forces us to evaluate the releasement of the will in contemporary philosophy. Because also Heidegger himself attempted to develop a proper concept of the will in the onset of the thirties, we start our inquiry with Heidegger‘s phenomenology of the will in the thirties. Although Heidegger was very critical about the concept of the will later on, we are not inclined to reject the concept of the will as he did eventually. In this article we show that Heidegger's criticism of the will is not phenomenologically motivated, and we will develop a proper post-Heideggerian concept of willing. Finally the question will be answerd whether this proper concept of willing can help us to find a solution for the ecological crisis.

Jeremiah 37-52

2004 ◽  
Author(s):  
Jack R. Lundbom
Keyword(s):  
Biblical Studies ◽  
Large Collection ◽  
The Bible ◽  
Biblical Scholarship ◽  
The Earth ◽  
The World ◽  
The Future ◽  
The One ◽  
Divine Wrath ◽  
The Temple

Stirring words of the most outspoken of the Hebrew prophets are reexamined in this concluding volume of the esteemed Anchor Bible Commentary on Jeremiah. This final book of the three-volume Anchor Bible Commentary gives us translation and commentary on the concluding sixteen chapters of Jeremiah. Here, during Judah’s darkest days, when nationhood came to an end, Jeremiah with his people confronted the consequences of the nation’s sin, while at the same time reconstituting a remnant community with hopes to give Israel a future. Jeremiah preached that Israel’s God, Yahweh, was calling to account every nation on the Earth, even the nation chosen as his own. For the latter, Jeremiah was cast into a pit and left to die, only to be rescued by an Ethiopian eunuch. But the large collection of Foreign Nation Oracles in the book shows that other nations too were made to drink the cup of divine wrath, swollen as they were by wickedness, arrogant pride, and trust in their own gods. Yet the prophet who thundered Yahweh’s judgment was also the one who gave Israel’s remnant a hope for the future, expressed climactically in a new and eternal covenant for future days. Here too is the only report in the Bible of an accredited scribe writing up a scroll of oracles for public reading at the Temple. This magisterial work of scholarship is sure to be essential to any biblical studies curriculum. Jeremiah 37-52 draws on the best biblical scholarship to further our understanding of this preeminent prophet and his message to the world.

Fidel Castro and “China's Lesson for Cuba”: A Chinese Perspective

2007 ◽  
Vol 189 ◽  
pp. 24-42 ◽  
Author(s):  
Yinghong Cheng
Keyword(s):  
Economic Reforms ◽  
Economic Policies ◽  
Domestic Consumption ◽  
Global Impact ◽  
Fidel Castro ◽  
Chinese Perspective ◽  
The World ◽  
The Future ◽  
The 1960S ◽  
The One

This article examines the global impact of China's post-Mao transformation as reflected in Sino-Cuban relations. China and Cuba resumed their comradeship after Castro endorsed China's crackdown of the 1989 pro-democracy movement, and since then Beijing has promoted its approach towards legitimizing the one-party regime through engaging in economic reforms and opening to the world to Havana. “China's lesson for Cuba” has been discussed by many Cubanists worldwide. However, the Chinese approach has posed a dilemma to Fidel Castro: he admires China's power but has doubts about the future of socialism in China. The article argues that Castro has so far adopted his old strategy for dealing with Soviet influence in the 1960s in his engagement with China: praising his political ally's power as the evidence of socialism's vitality for his domestic consumption, while significantly limiting the application of China's economic policies. But his more pragmatic successors, Raul Castro in particular, may adopt the Chinese approach.

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